DOCSLIB.ORG

PACIFIC WORLD Journal of the Institute of Buddhist Studies

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
PACIFIC WORLD Journal of the Institute of Buddhist Studies PACIFIC WORLD Journal of the Institute of Buddhist Studies Third Series Number 11 Fall 2009 Special Issue Celebrating the Sixtieth Anniversary of the Institute of Buddhist Studies 1949–2009 Pacific World is an annual journal in English devoted to the dissemination of his- torical, textual, critical, and interpretive articles on Buddhism generally and Shinshu Buddhism particularly to both academic and lay readerships. The journal is distributed free of charge. Articles for consideration by the Pacific World are welcomed and are to be submitted in English and addressed to the Editor, Pacific World, 2140 Durant Ave., Berkeley, CA 94704-1589, USA. Acknowledgment: This annual publication is made possible by the donation of BDK America of Berkeley, California. Guidelines for Authors: Manuscripts (approximately twenty standard pages) should be typed double-spaced with 1-inch margins. Notes are to be endnotes with full biblio- graphic information in the note first mentioning a work, i.e., no separate bibliography. See The Chicago Manual of Style (15th edition), University of Chicago Press, §16.3 ff. Authors are responsible for the accuracy of all quotations and for supplying complete references. Please e-mail electronic version in both formatted and plain text, if possible. Manuscripts should be submitted by February 1st. Foreign words should be underlined and marked with proper diacriticals, except for the following: bodhisattva, buddha/Buddha, karma, nirvana, samsara, sangha, yoga. Romanized Chinese follows Pinyin system (except in special cases); romanized Japanese, the modified Hepburn system. Japanese/Chinese names are given surname first, omit- ting honorifics. Ideographs preferably should be restricted to notes. Editorial Committee reserves the right to standardize use of or omit diacriticals. Conventionalized English form of sutra title may be used if initially identified in original or full form in text or note. Editorial Committee reserves the right to edit all submis- sions. Upon request, page proofs may be reviewed by the author. Include institutional affiliation and position, or present status/occupation and place. All manuscripts submitted for publication become the property of Pacific World. By agreeing to publication in the Pacific World, authors give the journal and the In- stitute of Buddhist Studies an unlimited license to publish and reprint the essay. This license includes, but is not limited to, any media format (hard copy, electronic, etc.), and international rights. Copyright remains the author’s. EDITORIAL COMMITTEE Richard K. Payne, Chair David Matsumoto Eisho Nasu Natalie Quli Scott Mitchell ASSISTANT EDITOR Natalie Quli BOOK REvIEW EDITOR Scott Mitchell REVERSE TITLE PAGE iv PACIFIC WORLD Journal of the Institute of Buddhist Studies Third Series, Number 11 Fall 2009 CONTENTS The Lord of All Virtues HUDAYA KANDAHJAYA 1 Bianhong, Mastermind of Borobudur? HIRAM WOODWARD 25 Theravāda in History PETER SKILLING 61 Tsongkhapa on Tantric Exegetical Authority and Methodology DAVID B. GRAY 95 Nāgārjuna’s Worldview: Relevance for Today KRISTIN LARGEN 119 Pattern Recognition and Analysis in the Chinese Buddhist Canon: A Study of “Original Enlightenment” LEWIS LANCASTER 141 Basing Our Personhood on the Primal vow JUNDO GREGORY GIBBS 183 Shinjin and Social Praxis in Shinran’s Thought TAKAMARO SHIGARAKI, TRANS. DAVID MATSUMOTO 193 The Metaphor of “Ocean” in Shinran TAKANORI SUGIOKA, TRANS. MARK UNNO 219 World Macrohistory and Shinran’s Literacy GALEN AMSTUTZ 229 v The Daoist Facet of Kinpusen and Sugawara no Michizane Worship in the Dōken Shōnin Meidoki: A Translation of the Dōken Shōnin Meidoki TAKUYA HINO 273 The Taoist Priest (Daoshi) in Comparative Historical Perspective: A Critical Analysis RUSSELL KIRKLAND 307 Pì xiè jí 闢邪集: Collected Refutations of Heterodoxy by Ouyi Zhixu (蕅益智旭, 1599–1655) CHARLES B. JONES 351 Initiation and the Chinese Hevajra-tantra (T. 18, 892) CHARLES WILLEMEN 409 A Comparison of the Tibetan and Shingon Homas RICHARD K. PAYNE 417 BOOK REvIEW Readings of the Lotus Sūtra, eds. Stephen Teiser and Jacqueline Stone TAIGEN DAN LEIGHTON 451 BDK ENGLISH TRIPIṭAKA SERIES: A PROGRESS REPORT 459 vi The Lord of All Virtues1 Hudaya Kandahjaya Numata Center, Berkeley The name Śrī GhananāTha appears on a Javanese stone inscription, known as the Kayumwungan inscription, but today this epithet is so obscure that we can hardly understand its significance or why the poet chose it at all.2 Nonetheless, a lead-bronze inscription and small clay votive stūpas dug out during the second Borobudur restoration project—which have been hitherto not utilized in analysis of the monument—pave the way to better understanding of this elusive name and of Borobudur Buddhism. They are critical for decoding verses of the Kayumwungan inscription that are otherwise not self- explanatory, and also for decoding mysterious phrases in other evidence, such as the terms stūpa-prāsāda in the Old Javanese text the Sang Hyang Kamahāyānikan, and Bhūmisambhāra in the Tri Tepusan inscription. a clearer understanding of “Śrī Ghananātha” helps in explaining the architecture, visual symbolism, and textual data embedded in Borobudur. These elements, in turn, help to demonstrate that Śrī Ghananātha likely means the Lord of all Virtues as applied to Borobudur. This is in conformity with supporting passages in the Kayumwungan inscription. The intimate bond between the inscription and Borobudur is fortified, and the Kayumwungan inscription may indeed be considered the consecration manifesto of Borobudur. I shall limit this report of work in progress to discuss the following three topics, i.e., inception of the Mantranaya in Java; the numinous as seen in the Kūṭāgāra, tree, and stūpa; and finally the multitude of virtues of Sugata. These topics assist us in grasping the sophisticated link between the idea behind Śrī Ghananātha and the scheme underlying the construction of Borobudur. 1 2 Pacific World InCePTIOn OF The manTranaYa In JaVa The lead-bronze inscription was excavated in 1974 from the plain less than 100 meters west of Borobudur. A large number of small clay votive stūpas were also dug out from the same area. reports on this discovery were published in 1976 and 1979, respectively.3 Boechari dated the votive stūpas to at least the second half of the ninth century and the lead-bronze inscription to a decade or two earlier. Boechari published his transcription of the inscription in 1976. A lot remains to be done to improve his readings, but for the time being I have to be content with his initial attempt.4 Given Boechari’s readings, it appears that some of the lines in this inscription correspond with verses preserved in a Balinese stuti called the Nava-Kampa, or “The ninefold Tremble.”5 So far, the origin of Nava- Kampa verses is unknown. But some lines of this stuti can be found in a number of dhāraṇīs. Of particular interest, the Susiddhikara-sūtra,6 a text known from the Chinese translation of 726, includes phrases parallel to those at the beginning of the Nava-Kampa. Moreover, the Nava-Kampa seems to suggest that after recitation there would be brought about perfection in all actions (sarva-karma-siddhi-karam āvartayiṣyāmi), which is somewhat in line with the title and purpose of the Susiddhikara-sūtra. Thus, it looks that the kind of dhāraṇīs represented by the Nava-Kampa originated in the cycle or family of this sutra (see table 1). A number of implications follow from these correspondences. First, in terms of dating, agreement between the inscription and the Balinese Nava-Kampa indicates that Sanskrit texts from Balinese sources may date from as early as the ninth century. This indication is of great consequence for the study of early Javanese Buddhism, for which there is so little written evidence. But now one can resort to old Balinese sources to look for possible evidence with greater confidence.7 This reminds us of Stutterheim’s proposal to employ the Sang Hyang Kamahāyānikan—which comes down to us from the Balinese tradition— for the study of Borobudur. Back then his proposal stood only on top of Goris’s conclusion on linguistic grounds, which suggested that the older parts of the Sang Hyang Kamahāyānikan might have already existed before the Javanese King Siṇḍok (r. 929–947).8 Today we have a body of archaeological evidence to support the early dating of the Sang Hyang Kamahāyānikan and to seriously consider this text as being strongly connected to Borobudur. Kandahjaya: The Lord of All Virtues 3 Second, the connection with the Susiddhikara-sūtra opens up an- other dimension to this archaeological evidence. While a Sanskrit man- uscript of this sutra is yet to be found, the Chinese translation done by Śubhākarasiṃha in 726 is available. This sutra clearly belongs to a school upholding Mantranaya. We read in the chapter of “Selection of the Site” that this sutra considers the Buddha’s eight great stūpas as excellent sites for reciting mantras and gaining success.9 These stūpas are especially praised in the text known as the Aṣṭamahāsthāna-caitya- vandanā-stava.10 The Himalayan living tradition indicates that the ritual involving these eight great stūpas leads to the production of stūpa tsa- tsa, or votive tablets in the shape of stūpas, not unlike those unearthed near Borobudur. In other words, the inscription and the votive stūpas turn out to be tightly interrelated archaeological evidence point- ing to a Mantranaya environment around the time Borobudur was being constructed. Furthermore, given that one part of the Sang Hyang Kamahāyānikan is titled the “Sang hyang Kamahāyānan mantranaya,” the connection between this Javanese compendium and Borobudur is strengthened. Such a connection becomes more significant as the con- tents of this text seem to be in agreement with Borobudur symbolism. Third, with the help of the Nava-Kampa, one line of Boechari’s read- ings of the lead-bronze inscription may be construed as Namo Bhagavate Mahāvajra-dhara svāhā. As such, it indicates that the Buddhists of Borobudur knew the term vajradhara.
Load more

Recommended publications
  • Japan's Secretive Death Penalty Policy
    Japan’s Secretive Death Penalty Policy: Contours, Origins, Justifications, and Meanings♦ David T. Johnson I. ABSTRACT...................................................................................................62 II. “REIKO IN WONDERLAND” .....................................................................63 A. SECRECY AND SILENCE ..............................................................................70 III. ORIGINS .......................................................................................................76 A. MEIJI BIRTH ...............................................................................................76 B. THE OCCUPATION’S “CENSORED DEMOCRACY” ........................................80 C. POSTWAR ACCELERATION..........................................................................87 IV. JUSTIFICATIONS ........................................................................................97 V. MEANINGS.................................................................................................109 A. SECRECY AND LEGITIMACY......................................................................109 B. SECRECY AND SALIENCE ..........................................................................111 C. SECRECY AND DEMOCRACY.....................................................................117 D. SECRECY AND LAW ..................................................................................119 VI. CONCLUSION.............................................................................................123
    [Show full text]
  • The Life and Times Of'asperger's Syndrome': a Bakhtinian Analysis Of
    The life and times of ‘Asperger’s Syndrome’: A Bakhtinian analysis of discourses and identities in sociocultural context Kim Davies Bachelor of Education (Honours 1st Class) (UQ) Graduate Diploma of Teaching (Primary) (QUT) Bachelor of Social Work (UQ) A thesis submitted for the degree of Doctor of Philosophy at The University of Queensland in 2015 The School of Education 1 Abstract This thesis is an examination of the sociocultural history of ‘Asperger’s Syndrome’ in a Global North context. I use Bakhtin’s theories (1919-21; 1922-24/1977-78; 1929a; 1929b; 1935; 1936-38; 1961; 1968; 1970; 1973), specifically of language and subjectivity, to analyse several different but interconnected cultural artefacts that relate to ‘Asperger’s Syndrome’ and exemplify its discursive construction at significant points in its history, dealt with chronologically. These sociocultural artefacts are various but include the transcript of a diagnostic interview which resulted in the diagnosis of a young boy with ‘Asperger’s Syndrome’; discussion board posts to an Asperger’s Syndrome community website; the carnivalistic treatment of ‘neurotypicality’ at the parodic website The Institute for the Study of the Neurologically Typical as well as media statements from the American Psychiatric Association in 2013 announcing the removal of Asperger’s Syndrome from the latest edition of the Diagnostic and Statistical Manual of Mental Disorders, DSM-5 (APA, 2013). One advantage of a Bakhtinian framework is that it ties the personal and the sociocultural together, as inextricable and necessarily co-constitutive. In this way, the various cultural artefacts are examined to shed light on ‘Asperger’s Syndrome’ at both personal and sociocultural levels, simultaneously.
    [Show full text]
  • Studies in Buddhist Hetuvidyā (Epistemology and Logic ) in Europe and Russia
    Nataliya Kanaeva STUDIES IN BUDDHIST HETUVIDYĀ (EPISTEMOLOGY AND LOGIC ) IN EUROPE AND RUSSIA Working Paper WP20/2015/01 Series WP20 Philosophy of Culture and Cultural Studies Moscow 2015 УДК 24 ББК 86.36 K19 Editor of the series WP20 «Philosophy of Culture and Cultural Studies» Vitaly Kurennoy Kanaeva, Nataliya. K19 Studies in Buddhist Hetuvidyā (Epistemology and Logic ) in Europe and Russia [Text] : Working paper WP20/2015/01 / N. Kanaeva ; National Research University Higher School of Economics. – Moscow : Higher School of Economics Publ. House, 2015. – (Series WP20 “Philosophy of Culture and Cultural Studiesˮ) – 52 p. – 20 copies. This publication presents an overview of the situation in studies of Buddhist epistemology and logic in Western Europe and in Russia. Those studies are the young direction of Buddhology, and they started only at the beginning of the XX century. There are considered the main schools, their representatives, the directions of their researches and achievements in the review. The activity of Russian scientists in this field was not looked through ever before. УДК 24 ББК 86.36 This study (research grant № 14-01-0006) was supported by The National Research University Higher School of Economics (Moscow). Academic Fund Program in 2014–2015. Kanaeva Nataliya – National Research University Higher School of Economics (Moscow). Department of Humanities. School of Philosophy. Assistant professor; [email protected]. Канаева, Н. А. Исследования буддийской хетувидьи (эпистемологии и логики) в Европе и России (обзор) [Текст] : препринт WP20/2015/01 / Н. А. Канаева ; Нац. исслед. ун-т «Высшая школа экономи- ки». – М.: Изд. дом Высшей школы экономики, 2015. – (Серия WP20 «Философия и исследо- вания культуры»).
    [Show full text]
  • Abstracts # DIJ-Mono 65 Blecken ENGLISH.Fm
    LAURA BLECKEN “SELF-RESPONSIBILITY” IN JAPANESE SOCIETY: A CONCEPTUAL HISTORY AND DISCOURSE ANALYTIC STUDY APPLYING TOOLS FROM THE DIGITAL HUMANITIES * (ENGLISH SUMMARY) * This text is a summary of the PhD thesis on “‘Selbstverantwortung’ in der japa- nischen Gesellschaft: Eine begriffsgeschichtliche und diskursanalytische Unter- suchung mit Methoden der Digital Humanities”, composed under the supervision of Prof. Dr. Christian Oberländer at Martin-Luther-University Halle-Wittenberg. “Self-responsibility” in Japanese Society “SELF-RESPONSIBILITY” IN JAPANESE SOCIETY A CONCEPTUAL HISTORY AND DISCOURSE ANALYTIC STUDY APPLYING TOOLS FROM THE DIGITAL HUMANITIES (ENGLISH SUMMARY) Hostages in war zones, nuclear refugees from Fukushima and workers in pre- carious conditions are just a few examples of the many Japanese assigned per- sonal responsibility for their situation by the word jikosekinin. The term – lit- erally translated as “self-responsibility” – has become a keyword in contem- porary Japanese society. But what does jikosekinin mean, and how was it es- tablished in the Japanese language? This study examines this multi-faceted concept by combining methods of conceptual history and discourse analysis with tools from the digital humanities. It traces the word back to its roots and creates a model for different meanings of jikosekinin, through which various discourses converge. Finally, the study investigates how the word is used to- day by analyzing almost 40,000 blog posts. This procedure allows the omni- presence of jikosekinin in everyday life to be broken down and this concept, torn as it is between traditional moral values and the impacts of global neolib- eralism, to be discussed. 1) INTRODUCTION Around the year 2000, the word jikosekinin started to be called the “keyword of the era” (TAKIKAWA 2001: 32) and was described as “circulating with terrify- ing momentum” (ISHIDA 2001: 46).
    [Show full text]
  • Fiduciary Law and Japanese Nonprofits: a Historical and Comparative Synthesis
    The University of Tokyo Business Law Working Paper Series No. 2021-E-01 Fiduciary Law and Japanese Nonprofits: A Historical and Comparative Synthesis Masayuki Tamaruya The University of Tokyo, Graduate Schools for Law and Politics May 2021 Forthcoming in Laby & Russell, eds., Fiduciary Obligations in Business (Cambridge University Press) The University of Tokyo Graduate Schools for Law and Politics World-leading Innovative Graduate Study: Advanced Business Law Program Institute of Business Law and Comparative Law & Politics This working paper can be downloaded without charge at http://www.j.u-tokyo.ac.jp/en/research/blwps/. All rights reserved. For the Advanced Business Law Program (WINGS-ABLP) and the Institute of Business Law and Comparative Law & Politics, please visit http://www.j.u-tokyo.ac.jp/admission/graduate/advancedblp/ and http://www.ibc.j.u-tokyo.ac.jp/en/index.html. Fiduciary Law and Japanese Nonprofits: A Historical and Comparative Synthesis Masayuki Tamaruya (The University of Tokyo, Japan) <Abstract> In 2006, the Japanese law of nonprofits underwent a major reform. Notably, the reform involved a shift in the governance mechanism from external governmental oversight to a structure that emphasizes internal fiduciary governance. As the Japanese law in this area has historically been marked by various strands of fiduciary rules derived from different sources, the event presents a valuable case study on how the shift to fiduciary governance approach can impact the operation of those entities that are subject to the reform. This chapter will begin with a historical account of the evolution of Japanese nonprofit law that involves complex interactions among the indigenous nonprofit tradition, the civil law influence, American fiduciary principles, and the English-style charity commission.
    [Show full text]
  • “The Buddhist Theory of Impermanence and Marketing”
    “The Buddhist Theory of Impermanence and Marketing” Alan Ching Biu Tse Ka Chun Tse AUTHORS Ka Ho Tse Alan Au Vane-ing Tian Alan Ching Biu Tse, Ka Chun Tse, Ka Ho Tse, Alan Au and Vane-ing Tian ARTICLE INFO (2007). The Buddhist Theory of Impermanence and Marketing. Innovative Marketing , 3(2) RELEASED ON Tuesday, 05 June 2007 JOURNAL "Innovative Marketing " FOUNDER LLC “Consulting Publishing Company “Business Perspectives” NUMBER OF REFERENCES NUMBER OF FIGURES NUMBER OF TABLES 0 0 0 © The author(s) 2021. This publication is an open access article. businessperspectives.org Innovative Marketing, Volume 3, Issue 2, 2007 19 THE BUDDHIST THEORY OF IMPERMANENCE AND MARKETING Alan Ching Biu Tse*, Ka Chun Tse**, Ka Ho Tse***, Alan Au****, Vane-ing Tian***** Abstract The Buddhist theory of impermanence bears a high level of relevance to the many cyclical theories in marketing and economics. This article attempts to connect these two areas, both of which have general and wide-ranging implications, and explain the utility of the concept of impermanence to business managers. Key words: Marketing Management, Impermanence, Buddhist Philosophy, Cyclical Theory. he Buddhist Theory of Impermanence and Marketing The application of Buddhist logic in the development of marketing theory and practice is new. So far little, if anything, has been written on applying Buddhist logic in marketing. The lack of at- tempts to link Buddhism and business marketing is largely due to the common but over-simplistic notion that Buddhist ideologies are nihilistic and advocate that nothing is worthwhile, directly con- tradicting the profit-driven perspective of marketing managers seeking to maximize a firm’s wealth.
    [Show full text]
  • Representations of Pleasure and Worship in Sankei Mandara Talia J
    Mapping Sacred Spaces: Representations of Pleasure and Worship in Sankei mandara Talia J. Andrei Submitted in partial fulfillment of the Requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences Columbia University 2016 © 2016 Talia J.Andrei All rights reserved Abstract Mapping Sacred Spaces: Representations of Pleasure and Worship in Sankei Mandara Talia J. Andrei This dissertation examines the historical and artistic circumstances behind the emergence in late medieval Japan of a short-lived genre of painting referred to as sankei mandara (pilgrimage mandalas). The paintings are large-scale topographical depictions of sacred sites and served as promotional material for temples and shrines in need of financial support to encourage pilgrimage, offering travelers worldly and spiritual benefits while inspiring them to donate liberally. Itinerant monks and nuns used the mandara in recitation performances (etoki) to lead audiences on virtual pilgrimages, decoding the pictorial clues and touting the benefits of the site shown. Addressing themselves to the newly risen commoner class following the collapse of the aristocratic order, sankei mandara depict commoners in the role of patron and pilgrim, the first instance of them being portrayed this way, alongside warriors and aristocrats as they make their way to the sites, enjoying the local delights, and worship on the sacred grounds. Together with the novel subject material, a new artistic language was created— schematic, colorful and bold. We begin by locating sankei mandara’s artistic roots and influences and then proceed to investigate the individual mandara devoted to three sacred sites: Mt. Fuji, Kiyomizudera and Ise Shrine (a sacred mountain, temple and shrine, respectively).
    [Show full text]
  • Sahasra Buddha
    SAHASRA BUDDHA Nirmal C. Sinha The only image pennitted in Theravada temples is that of the historical Buddha, Gautama Sakya Muni. In Mahayana temple$-in the Himalayas, Tibet and Mongolia-besides the historical Buddha designated simply Buddha (T. Sangay) or Sakya Muni cr. Sakya-Thubpa), there would be many images ranging from Three to Thousand according to size and resources of temple or monastery concerned, SahasraBuddha(T. Sangay Tongda) was no doubt the ideal count by 9th century A.D. when Mahayana pantheon was sculptured and painted in Samye (Central Tibet) and Tun Huang (northern outpost of ancient Tibetan empire). Sanskrit-Tibetan Lexicon Mahavyutpatti (Circa 820 A.D.) testifies to the usage ofSahasraBuddhaas then current. In BhadraJcalpa Sutra, now aVi!lilable only in Tibetan translation, the number recorded is 1000. The figures are those of Buddhas and Bodhisattvas, historical ar. J legendary, besides the Goddesses. Figures of patrons and protectors of Dharma would be. permissible in paintings and iconography as such persons no doubt had taken the Refuge in Dharma (T.Cho) and believers would admire them if not adore them as Bodhisattvas cr. Changchub Sempa). Since Dharmaraja cr. Chogyal) was Bodhisattva par-excellence and Asoka Maurya was the first and greatest Dharmaraja, Mahayana ')(lntheon had a place of high honour for Asoka. FollOWing the Indian tradition the first and greatest Chogyal of Tibet, Song-tsen Gampo was apotheosised. Mahayana was preached by Nagarjuna a contemporary of the Kushanas in North India and the Sotavahanas in South India. This preaching by Nagarjuna was described by Mahayana believers as Second Turning of the Wheel of Law and Nagarjuna was in Mahayana tradition the Second Buddha.
    [Show full text]
  • Introduction to Tibetan Buddhism, Revised Edition
    REVISED EDITION John Powers ITTB_Interior 9/20/07 2:23 PM Page 1 Introduction to Tibetan Buddhism ITTB_Interior 9/20/07 2:23 PM Page 2 ITTB_Interior 9/20/07 2:23 PM Page 3 Introduction to Tibetan Buddhism revised edition by John Powers Snow Lion Publications ithaca, new york • boulder, colorado ITTB_Interior 9/20/07 2:23 PM Page 4 Snow Lion Publications P.O. Box 6483 • Ithaca, NY 14851 USA (607) 273-8519 • www.snowlionpub.com © 1995, 2007 by John Powers All rights reserved. First edition 1995 Second edition 2007 No portion of this book may be reproduced by any means without prior written permission from the publisher. Printed in Canada on acid-free recycled paper. Designed and typeset by Gopa & Ted2, Inc. Library of Congress Cataloging-in-Publication Data Powers, John, 1957- Introduction to Tibetan Buddhism / by John Powers. — Rev. ed. p. cm. Includes bibliographical references and indexes. ISBN-13: 978-1-55939-282-2 (alk. paper) ISBN-10: 1-55939-282-7 (alk. paper) 1. Buddhism—China—Tibet. 2. Tibet (China)—Religion. I. Title. BQ7604.P69 2007 294.3’923—dc22 2007019309 ITTB_Interior 9/20/07 2:23 PM Page 5 Table of Contents Preface 11 Technical Note 17 Introduction 21 Part One: The Indian Background 1. Buddhism in India 31 The Buddha 31 The Buddha’s Life and Lives 34 Epilogue 56 2. Some Important Buddhist Doctrines 63 Cyclic Existence 63 Appearance and Reality 71 3. Meditation 81 The Role of Meditation in Indian and Tibetan Buddhism 81 Stabilizing and Analytical Meditation 85 The Five Buddhist Paths 91 4.
    [Show full text]
  • Powerful Warriors and Influential Clergy Interaction and Conflict Between the Kamakura Bakufu and Religious Institutions
    UNIVERSITY OF HAWAllllBRARI Powerful Warriors and Influential Clergy Interaction and Conflict between the Kamakura Bakufu and Religious Institutions A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN HISTORY MAY 2003 By Roy Ron Dissertation Committee: H. Paul Varley, Chairperson George J. Tanabe, Jr. Edward Davis Sharon A. Minichiello Robert Huey ACKNOWLEDGMENTS Writing a doctoral dissertation is quite an endeavor. What makes this endeavor possible is advice and support we get from teachers, friends, and family. The five members of my doctoral committee deserve many thanks for their patience and support. Special thanks go to Professor George Tanabe for stimulating discussions on Kamakura Buddhism, and at times, on human nature. But as every doctoral candidate knows, it is the doctoral advisor who is most influential. In that respect, I was truly fortunate to have Professor Paul Varley as my advisor. His sharp scholarly criticism was wonderfully balanced by his kindness and continuous support. I can only wish others have such an advisor. Professors Fred Notehelfer and Will Bodiford at UCLA, and Jeffrey Mass at Stanford, greatly influenced my development as a scholar. Professor Mass, who first introduced me to the complex world of medieval documents and Kamakura institutions, continued to encourage me until shortly before his untimely death. I would like to extend my deepest gratitude to them. In Japan, I would like to extend my appreciation and gratitude to Professors Imai Masaharu and Hayashi Yuzuru for their time, patience, and most valuable guidance.
    [Show full text]
  • The Selected Poems of Yosa Buson, a Translation Allan Persinger University of Wisconsin-Milwaukee
    University of Wisconsin Milwaukee UWM Digital Commons Theses and Dissertations May 2013 Foxfire: the Selected Poems of Yosa Buson, a Translation Allan Persinger University of Wisconsin-Milwaukee Follow this and additional works at: https://dc.uwm.edu/etd Part of the American Literature Commons, and the Asian Studies Commons Recommended Citation Persinger, Allan, "Foxfire: the Selected Poems of Yosa Buson, a Translation" (2013). Theses and Dissertations. 748. https://dc.uwm.edu/etd/748 This Dissertation is brought to you for free and open access by UWM Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of UWM Digital Commons. For more information, please contact [email protected]. FOXFIRE: THE SELECTED POEMS OF YOSA BUSON A TRANSLATION By Allan Persinger A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in English at The University of Wisconsin-Milwaukee May 2013 ABSTRACT FOXFIRE: THE SELECTED POEMS OF YOSA BUSON A TRANSLATION By Allan Persinger The University of Wisconsin-Milwaukee, 2013 Under the Supervision of Professor Kimberly M. Blaeser My dissertation is a creative translation from Japanese into English of the poetry of Yosa Buson, an 18th century (1716 – 1783) poet. Buson is considered to be one of the most important of the Edo Era poets and is still influential in modern Japanese literature. By taking account of Japanese culture, identity and aesthetics the dissertation project bridges the gap between American and Japanese poetics, while at the same time revealing the complexity of thought in Buson's poetry and bringing the target audience closer to the text of a powerful and mov- ing writer.
    [Show full text]
  • Discourses on Religious Violence in Premodern Japan
    The Numata Conference on Buddhist Studies: Violence, Nonviolence, and Japanese Religions: Past, Present, and Future. University of Hawaii, March 2014. Discourses on Religious Violence in Premodern Japan Mickey Adolphson University of Alberta 2014 What is religious violence and why is it relevant to us? This may seem like an odd question, for 20–21, surely we can easily identify it, especially considering the events of 9/11 and other instances of violence in the name of religion over the past decade or so? Of course, it is relevant not just permission March because of acts done in the name of religion but also because many observers find violence noa, involving religious followers or justified by religious ideologies especially disturbing. But such a ā author's M notion is based on an overall assumption that religions are, or should be, inherently peaceful and at the harmonious, and on the modern Western ideal of a separation of religion and politics. As one Future scholar opined, religious ideologies are particularly dangerous since they are “a powerful and Hawai‘i without resource to mobilize individuals and groups to do violence (whether physical or ideological of violence) against modern states and political ideologies.”1 But are such assumptions tenable? Is a quote Present, determination toward self-sacrifice, often exemplified by suicide bombers, a unique aspect of not violence motivated by religious doctrines? In order to understand the concept of “religious do Past, University violence,” we must ask ourselves what it is that sets it apart from other violence. In this essay, I the and at will discuss the notion of religious violence in the premodern Japanese setting by looking at a 2 paper Religions: number of incidents involving Buddhist temples.
    [Show full text]